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PART 1: Elucidation on Some Selected Examples of the Type of Itemizations Found in Part 2

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1 (Volume 5) PART 1: Elucidation on some selected examples of the type of itemizations found in Part 2. Readings in Parts 1 & 2 are areas of agreement between neo-Byzantines of the Textus Receptus & Burgonites of the Majority Text, but areas of disagreement with the neo-Alexandrians of the NU Text et al . There are rival New Testament texts, such as the Byzantine Text, Western Text, Alexandrian Text, and various independently corrupted texts. Thus when in the 16th century the great neo-Byzantine textual analyst of Protestant Geneva, Beza of Geneva (d. 1605) in Switzerland, considered certain readings in the Western Text, he drew the obvious conclusion that the leading Western Greek Text, Codex Bezae Cantabrigiensis (Codex D 05), and therefore the Western Text was a corrupt text, and rightly dismissed it. So too, when in the 16th century the great neo-Byzantine textual analyst, Erasmus of Rotterdam (d. 1536) in Holland, considered certain readings in one of the two leading Alexandrian Texts, he drew the obvious conclusion that Codex Vaticanus (Codex B 03) and therefore the Alexandrian Text was a corrupt text, and rightly dismissed it. The New Testament Received Text of the Authorized King James Version of 1611 A.D., is a neo-Byzantine text. At the time of the Reformation in the 16th century, and then into the 17th century, Protestants defended, and Protestant Christian Bible translations were based on, a neo-Byzantine New Testament text. Initially the Roman Catholic Church allowed neo-Byzantines to flourish, as seen in the Complutensian Bible’s New Testament (1514), or the Greek New Testament editions of the learnèd Erasmus of Rotterdam (e.g., 1516 & 1522). But once the Church of Rome saw the power of the Word of God as the Holy Ghost wrought through it the Reformation ignited by God under the great Protestant leader, Martin Luther in 1517, in fear and trembling of Biblical Christianity as recovered by the Protestants, they moved to close down the Neo- Byzantine School inside the Roman Church following the Council of Trent (1546-1563), and promote in its place the Papists’ old Latin School which held sway in the Roman Church till the Vatican Two Council (1962-1965). Thereafter, the Papists joined with neo-Alexandrians seeking to promote the two main Alexandrian Texts of Rome Vaticanus (Codex B 03, 4th century) and London Sinaiticus (Codex Aleph 01, 4th century), as via the Neo-Alexandrian School they continued their post-Trent Council attack on the pure Word of God as found in the much hated Protestants’ Bible. The Byzantine Text is the basic New Testament Greek text that was preserved over time and through time. Thus for those of the Neo-Byzantine School who recognize the teaching of the Divine Preservation of Holy Scripture (Pss. 12:6,7; 117:2; Isa. 40:8; Matt. 5:18; 24:35; I Peter 1:25), the starting point for a Greek New Testament neo- Byzantine textual analyst must always be the representative (or majority) Byzantine Text. Therefore neo-Byzantines of the Textus Receptus have a high regard for the Greek Byzantine Text of the New Testament which is the starting point, and USUALLY the finishing point for the Received Text. Thus the Received Text or Textus Receptus (TR) of the Greek New Testament follows the representative Byzantine Text UNLESS there is a CLEAR and OBVIOUS textual problem with it. If so, another reading may be selected 2 which remedies the textual problem, that is found inside the closed class of sources that were Providentially preserved by God over time, and through time, namely, a minority Greek Byzantine text reading, and / or a Latin text reading from the Vulgate or old Latin Versions, and / or a reading from one or more Greek or Latin church writers. Given the Neo-Byzantine School’s high regard for the representative Greek Byzantine Text of the New Testament, it therefore follows that the ONUS OF PROOF for any such departure from the majority Byzantine text is on the neo-Byzantine textual analyst discovering the textual problem to make out his case. For on the textual analysis rules of the Neo- Byzantine School, in the absence of any such GOOD textual argument against the representative Byzantine text, by default, the reading of the majority Byzantine text is therefore correct and so must stand. The following Textus Receptus (TR) & Majority Byzantine Text (MBT) itemizations are discussed with less elucidation, generally without detail on the reason for a TR rating, and with less itemizations of manuscripts outside the closed class of sources, in Volume 5, Part 2; and TR itemizations that are not MBT are discussed in Part 3. (See also Appendices 1-3.) Mark Chapter 2: Mark 2:1a; Mark 2:1c; Mark 2:2; Mark 2:3; Mark 2:4a; Mark 2:5b & Mark 2:9a; Mark 2:5c; Mark 2:7b; Mark 2:9d; Mark 2:11b; Mark 2:12a; Mark 2:16b; Mark 2:16c; Mark 2:16d; Mark 2:16e; Mark 2:17b; Mark 2:18a; Mark 2:18c; Mark 2:18d; Mark 2:21a; Mark 2:21d; Mark 2:22a; Mark 2:22; Mark 2:22c; & Mark 2:26a. Mark Chapter 3: Mark 3:8b; Mark 3:8c; Mark 3:14; Mark 3:15; Mark 3:16; Mark 3:18b; Mark 3:19b; Mark 3:25a; Mark 3:27a; Mark 3:29a; Mark 3:29b; Mark 3:31a; Mark 3:33b; Mark 3:33c; Mark 3:35a; & Mark 3:35b. In this work, the AUTHORIZED KING JAMES VERSION (AV) OF 1611 is used as the model neo-Byzantine version to give the rendering of the neo-Byzantine Textus Receptus (TR), although reference may sometimes be made to other neo-Byzantine versions e.g., Tyndale (1526), the Geneva Bible (1560), and the Bishops’ Bible (1568). And the AMERICAN STANDARD VERSION (ASV) OF 1901 is used as the model neo-Alexandrian version to give the rendering of a neo-Alexandrian text which in general is usually the rendering found in other neo-Alexandrian versions considered in this textual commentary e.g., the NASB, RSV, ESV, NRSV, NIV, and TEV. 3 Title: “ The Gospel According to Mark ” (TR) {A} stylized by adding “St.” before “Mark” in the KJV to read, “The Gospel According to St. Mark ” (AV). Preliminary Remarks & Textual Discussion. The First Matter. For textual information on inscriptions such as e.g., the titles on the Gospels, or the subscripts at the end of various NT Books, the textual apparatus of Nestle-Aland’s 27th edition (1993) is generally very useful. E.g., it here itemizes the TR’s reading with its symbol, “ R” for the “Majority text, including the Byzantine Koine text,” by which it “indicates readings supported by the majority of all manuscripts.” But since the overwhelming majority of such manuscripts are this “Byzantine Koine text,” it follows that the “ R” symbol always “represents the witness of the Koine text type” i.e., the Byzantine Text 1. But whereas Nestle-Aland show Manuscript London (Codex A 02) as part of the majority Byzantine text inscription, “Euaggelion (The Gospel) kata (according to) Markon (Mark);” by contrast, Swanson (1995) 2 first shows Manuscript London reading, “tou (-) kata (according to) Markon (Mark) Euaggeliou (of the Gospel) ai (The) periochai (contents)” i.e., “The contents of the Gospel according to Mark” in a preliminary section (p. 1), and then in the main section show its inscription as per Nestle- Aland, supra . This type of thing looks rather confusing. Fortunately I have a photocopy of a photolithic copy of Manuscript London and so I am able to tell that there is a section between St. Matthew’s and St. Mark’s Gospel in A 02 which is headed, “tou (-) kata (according to) Markon (Mark) Euaggeliou (of the Gospel) ai (The) periochai (contents);” after which comes the actual Gospel of St. Mark which on my copy one can only read, “ ION (which as a reconstruction would be ‘EYA ΓΓ EλION ’ = ‘The Gospel’) KA. .TA (according to) MAPKON (Mark);” although there is also a subscript at the end of the Gospel likewise reading (with some limited :(”ڪ “ stylistic paper artwork, of which I shall only reproduce the final 1 Nestle-Aland’s 27th edition (1993), pp. 55* & 88. Where this symbol “ R” is “not … explicitly cited,” e.g., at the inscription on the Book of Acts, this means that “ R” “agrees with txt (= the text)” of Nestle-Aland ( Ibid. , pp. 55* & 320). 2 Reuben Swanson (d. 2009) (Editor), New Testament Greek Manuscripts … Mark , Foreword by Bruce Metzger (d. 2007), Sheffield Academic Press, Sheffield, England, UK & William Carey International University Press, Pasadena, California, USA, 1995. 4 EYA ΓΓ EλION KATA MAP KO N ڪ This subscript contextually shows the correct meaning of the inscription, which thus conforms to the majority Byzantine text reading. But without access to A 02, I would be left wondering, “What does it all mean?” While on the one hand, textual apparatuses such as Nestle-Aland and Swanson are very valuable and useful; on the other hand, they sadly do not always provide a sufficient level of information to inform the reader as to exactly what is going on in the Greek texts they itemize. The Second Matter. For the purposes of the inscription here at St. Mark’s Gospel the two Sydney University Lectionaries of Australia do not help us beyond showing that it is from “ Markon (Mark).” That is because they both use standard Lectionary preambles at various Gospel readings, so that Lectionary 2378 (11th century) here has the preamble, “ ek (out) tou (of) kata (according to) Markon (Mark) 3,” i.e., “According to Mark;” whereas Lectionary 1968 (1544 A.D.) here has the preamble, “ ek (out) tou (of) Markon (Mark)” i.e., “Out of Mark.” There may also be red colouration in the inscriptions, for instance, in Lectionary 2378 at the start of the reading for Mark 2:1-12 (p.
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